Vodou Historicity - Vodou knowledge - voodoo rityels - Vodou practices - Voodoo spirits - Vodou secrets
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- Voodoo fenomenon - Vodou and the christianism - Types of ougans:
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- ---------- Ougan assongwe - Ougan makout -
- Voodoo has male priests called *houngans and female priestesses called *mambo. Additionally there are *bokor, practitioners of black magic and sorcery. https://bibleverseabout.blogspot.com
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Oungan, also spelled houngan, in Vodou, a male priest who serves as a leader of rituals and ceremonies. A woman of the same position is referred to as a manbo.
It is believed that oungans obtain their positions through dreamlike encounters with a lwa (spirit). During such visions, individuals are chosen to be servants of the religion; as such, they are expected to oversee burials, childbirth, healing and cleansing rituals, and other ceremonies. The oungans also perform and lead ritual dances, songs, and chants to evoke a lwa. It is a common belief among Vodou followers that if a person is visited by a particular lwa but does not wish to become an oungan, he will be threatened with sickness and perhaps death until he submits to the lwa and serves the religion.
The oungans’ role within Vodou is to ward off bad influences. Traditionally, oungans do not view themselves as healers or as wielders of magic; they are rather intercessors between followers of Vodou and God (Bondye). https://twitter.com/bibleverseabout
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Vodou, also spelled Voodoo, Voudou, Vodun, or French Vaudou, a traditional Afro-Haitian religion. Vodou represents a syncretism of the West African Vodun religion and Roman Catholicism by the descendants of the Dahomean, Kongo, Yoruba, and other ethnic groups who had been enslaved and transported to colonial Saint-Domingue (as Haiti was known then) and partly Christianized by Roman Catholic missionaries in the 16th and 17th centuries. The word Vodou means “spirit” or “deity” in the Fon language of the African kingdom of Dahomey (now Benin).
https://www.facebook.com/bibleversesaboutusVodou is a worldview encompassing
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The primary goal and activity of Vodou is to sevi lwa (“serve the spirits”)—to offer prayers and perform various devotional rites directed at God and particular spirits in return for health, protection, and favour. Spirit possession plays an important role in Afro-Haitian religion, as it does in many other world religions. During religious rites, believers sometimes enter a trancelike state in which the devotee may eat and drink, perform stylized dances, give supernaturally inspired advice to people, or perform medical cures or special physical feats; these acts exhibit the incarnate presence of the lwa within the entranced devotee.
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Vodou is an oral tradition practiced by extended families that inherit familial spirits, along with the necessary devotional practices, from their elders. In the cities, local hierarchies of priestesses or priests (manbo and oungan), “children of the spirits” (ounsi), and ritual drummers (ountògi) comprise more formal “societies” or “congregations” (sosyete). In these congregations, knowledge is passed on through a ritual of initiation (kanzo) in which the body becomes the site of spiritual transformation. There is some regional difference in ritual practice across Haiti, and branches of the religion include Rada, Daome, Ibo, Nago, Dereal, Manding, Petwo, and Kongo.
----------- They do not consider whether their plans are pleasing to God, nor are they making time to serve others. This attitude stems from their belief of a guaranteed life.
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Vodou ritual activity (e.g., prayer, song, dance, and gesture) is aimed at refining and restoring balance and energy in relationships between people and between people and the spirits of the unseen world.
There is no centralized hierarchy, no single leader, and no official spokesperson, but various groups sometimes attempt to create such official structures. There are also secret societies, called Bizango or Sanpwèl, that perform a religio-juridical function.
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About: Oungan...
Oungan (also written as houngan) is the term for a male priest in Haitian Vodou (a female priest is known as a mambo). The term is derived from Gbe languages [[Fon , Ewe, Adja, Phla, Gen ,Maxi and Gun). The word hounnongan means chief priest. ‘'Hounnongan or oungans are also known as makandals. Dutty Boukman was a oungan known for sparking the Haitian Slave Revolt of 1791, working together with Cécile Fatiman to inspire and organise the slaves for the revolution. Other notable oungans include artist Clotaire Bazile, professor Patrick Bellegarde-Smith, and Don Pedro venerator of the Petro lwa.---------Oungan (also written as houngan) is the term for a male priest in Haitian Vodou (a female priest is known as a mambo). The term is derived from Gbe languages [[Fon , Ewe, Adja, Phla, Gen ,Maxi and Gun). The word hounnongan means chief priest. ‘'Hounnongan or oungans are also known as makandals.
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- Dutty Boukman was a oungan known for sparking the Haitian Slave Revolt of 1791, working together with Cécile Fatiman to inspire and organise the slaves for the revolution. Other notable oungans include artist Clotaire Bazile, professor Patrick Bellegarde-Smith, and Don Pedro venerator of the Petro lwa. WWW.FACEBOOK.COM/FRUITALINVESTMENT
---------Oungan (also written as houngan) is the term for a male priest in Haitian Vodou (a female priest is known as a mambo). The term is derived from Gbe languages [[Fon , Ewe, Adja, Phla, Gen ,Maxi and Gun). The word hounnongan means chief priest. ‘'Hounnongan or oungans are also known as makandals. ----------------Haitian Vodou is an African diasporic religion, which blends traditional Vodun from the Kingdom of Dahomey with Roman Catholicism. In similarity to their West African heritage, oungans are leaders within the community who run temples (ounfò) to respect and serve lwa (also written as loa) alongside the Grand Maître (grandmaster or creator). Lwa are like spirits, encompassing a collection of Yoruba gods and Roman Catholic saints. Lwa manifest themselves in people during Vodou ceremonies through spirit possession.
--------------There are two types of Vodou- Rada and Petro. Although both use good and evil energy, Petro is darker. Different Loa (spirits) are found at each peristyle (temple). Each unique peristyle determines which spirits possess the participants, the type of ritual, and the requisite sacrifice. Most peristyles will welcome you- if you bring rum and cigarette for the Houngan (male priest) or Mambo (female).
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============With its worship of spiritual entities or divinities representing the different domains of nature (water, air, fire, etc.) and human activities (for example, sexuality, work, etc.), Vodou was first practiced in the countries of the Gulf of Guinea, namely Dahomey or present-day Benin, Nigeria, Togo, Guinea, and Ghana. In this area, society was, up until the eighteenth century, largely organised around families, lineages, villages, or ethnic groups. ---------------------Each of these had their own divinities, referred to as Vodoun, which, in the Fon language in Dahomey, represented an invisible force, capable of manifesting itself in the bodies of certain individuals through trance and possession.
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Voodoo Religions | Rituals, Beliefs, Practices & Symbols...
Learn about the origins of voodoo religion. Discover the rituals, mythology and practices associated with Haitian voodoo and explore beliefs and symbols.Vodou - Voodoo Religion:
Voodoo is a monotheistic Afro-Haitian religion that originated in Haiti by way of Benin, though it can be found in Jamaica, the Dominican Republic, the United States, and other parts of the world. This religion is defined as a blend of the West African Vodun religion and Roman Catholicism by ethnic groups who were enslaved and brought to Haiti. Today, approximately 60 million people practice voodoo throughout the world.
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Origins:
Voodoo, which means spirit, was created during the slave trade in the 16th and 17th centuries. When African slaves were brought to Haiti, they carried with them the ancient traditions of Western Africa, specifically modern-day Benin. The traditions of Benin were based on ancient traditions of worshiping ancestors and animals. These themes are still strong within voodoo mythology and practices.
When African slaves arrived at their plantations in Haiti and New Orleans, they brought with them their African religion. The slave masters quickly tried to convert them to Christianity, and laws were passed to ensure that this conversion occurred uniformly throughout Haiti.
Instead of abandoning their ancestral religion and voodoo practices, they blended their beliefs with Roman Catholicism, creating the unique blend of beliefs that makes up voodoo today. The enslaved Africans adopted many of the Catholic saints, creating hybrid rituals with their doctrine of beliefs that were already established.
Voodoo is distinctive mythology because it does not have a codified doctrine, or rules. Therefore, the appearance of the religion may differ from one area to another. The voodoo religion that is practiced in New Orleans was developed around the same time, but it has solitary characteristics. Voodoo gave slaves the strength they needed to endure the horrendous hardships they had faced.
Voodoo Beliefs:
Voodoo is a monotheistic religion without a written text. Because it is based on oral tradition, it varies based on location. Their followers, called Vodouisants, believe in the supreme god Bondye. Bondye is the creator of everything and the source of universal order.
Each lwa controls a specific domain, and the Vodouisants make offerings to grant them a favor. The laws are organized into nanchons, or families, based on similar characteristics or functions. Vodouisants believe in rituals used to garner protection by the lwa.
The lwa can also possess the bodies of the devout. It should be noted that the Iwa are not gods. Voodoo beliefs confirm that they are spirits who communicate between the devout and Bondye, acting as an intermediary. Haitian Voodoo states that these spirits are among the devout every day.
Haitian Voodoo took many of their beliefs and symbols from Catholicism, as their slave masters demanded that they convert. A meshing of their ancient African religion and Catholicism created voodoo. Vodouisants made patron saints their basis for their lwa. Papa Legba is the gatekeeper of communication between the mortals and all the other lwa. He is based on the Roman Catholic St. Peter. Catholic hymns and prayers are often said during voodoo rituals, a nod to their blended faith. Haitian voodoo beliefs and symbols are a combination of ancient African religion and Catholicism.
Voodoo Rituals
Practitioners of voodoo have many names: Vodouists, Vodouisants, Vodouwizan, or Serviteurs. Vodouisants do not have a standardized dogma that dictates how to practice voodoo, but Haitian voodoo rituals prove to be a crucial ceremony for the religion.
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Bondye is considered a remote god, and he uses the Iwa, spirits that interact with the Vodouisants, for direct interaction with humanity. Voodoo is a part of everyday life, and the lwa walk among the living.
Voodoo recognizes one God, Bondye or Gran Met. However, there are a host of spirits or deities called loa which act as intermediaries between humans and God. The loa, unlike Christian angels or devils, have significant powers relatively independent of God, and embody both positive and negative forces within the same loa.
In addition to the loa, Voodoo recognizes the spirits of ancestors, Les Mots and the Marasa, the twins. Each person has a living body and two inner forces, the ti-bon-ange, sort of universal soul in the person and the gwo-bon ange, a personal soul. The person is immortal through the gwo-bon-ange which can, in time, merge with the loa themselves.
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Priesthood and Hierarchy
Voodoo has male priests called *houngans and female priestesses called *mambo. Additionally there are *bokor, practitioners of black magic and sorcery who are loosely tied to Voodoo. There is little hierarchical control and each houngan, mambo and bokor operates in relative independence.
In addition to the houngan, mambo and bokor, there are lesser religious officials who help in various manners with the service.
The surprising unity which does mark Voodoo is caused by the way it developed and not by hierarchical control. There are no higher officials and no central governing body.
The *hounganikan is sort of a master of ceremonies. The *La Place..... *Hounsi are servers, usually, but not always women dressed in white. Central to any Voodoo service are the drummers, since the *tanbu, the African drum, is the very central reality of the religious service.
There are typically three drummers beating three different sized drums, the *papa, the *manma and the *petit. In addition there is the much rarer huge 5 or 6 foot tall *assortor drum which is played from a platform.
--------------Rites and *Healing:
The two primary functions of the priests are religious services and healing.
Rites:
The loa demand attention. They are seen as hard working powers in nature and need to be fed and attended by those who serve them, the *serviteurs. A primary category of rites is a *manje, a feeding, where the life of animals--chickens and goats for the most part, occasionally a pig or even cattle, are sacrificed to transfer their life powers to the loa. Other manje are to feed the dead or to remember particular services which the loa have provided.
Some religious ceremonies are to elevate *serviteurs to higher ranks within the Voodoo *hounfou or community. The primary degrees which are celebrated with religious rites are: *lave-tet, *kanzo, the purification by fire, and taking of the *ason, which is the elevation to the status of the priesthood.
*Healing:
Arguably the dominant activity of houngans and mambo is healing. Voodoo healing is an amalgamation of *herbal medicine, *faith healing and, increasingly, modern Western medicine.
Voodoo as the dominant cultural reality of Haiti...
For the masses of Haitian people the Voodoo worldview defines the dominant sense of the world. This is a world not fully or primarily in control of the individual, but under the power of the loa. While, at times, this leads to a *fatalism or sense of a lack of free will and personal responsibility, it can lead to revolution or social action, if that is the will and demand of the loa. Illness and misfortune are often seen as not originating in natural forces such as germs, health conditions or social institutions, but in the displeasure of a loa, who has, perhaps, been ignored by the serviteur. Finally, the world is not only populated with such natural objects as minerals, plants, animals and humans, but also with *luga rou, *baka and other spiritual beings. Parable Of The Talents Matthew 25:14-30 = WWW.BUYHEREMARKET.BLOGSPOT.COM
History and the origins of Voodoo
Part of the colonial defense of slavery was the obligation on the Europeans to convert the "infidels" to Christianity. Consequently the slave owners were expected to provide Christian religious training to the slaves.
In this manner most slaves were introduced to the basic elements of Christianity. However, the slave owners feared their slaves and feared portions of the Christian message that dealt with human dignity and individual worth. They also feared their own priests, who, in teaching Christianity might well instill in the slaves a concept of human being inconsistent with slavery. The owners saw a revolutionary danger in their own Christianity. Consequently, priests were generally forbidden to teach the slaves more than the barest rudiments of the Christian religion.
At the same time the slave owners were terrified to allow the slaves to gather for any purpose, including Christian religious services, fearing such gatherings would lead to uprisings. Thus, again, the form of Christianity forced on the slaves was a vague and shallow one.
Operating out of fear and prudence, slave owners chose slaves from different areas of Africa, hoping that the babble of different languages, customs, tribal loyalties and rivalries would work against unified action against the slave masters. This meant that the African religions of any slave population were quite different.
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